[Catholic Caucus Devotional] My Catholic Life! Catholic Daily Reflections: Thy Kingdom Come!

When the days were completed for their purification according to the law of Moses, the parents of Jesus took him up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, Every male that opens the womb shall be consecrated to the Lord, and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord. Luke 2:22–24

Forty days after a firstborn male was born, the law of Moses required that the mother participate in a purification ritual and that the parents were to “redeem” the child by offering a ritual sacrifice. As faithful Jews, Mary and Joseph took these obligations seriously. When they entered the Temple, they were met by a holy man named Simeon, who was among the faithful Jews “awaiting the consolation of Israel.”

From its founding, the Kingdom of Israel had endured many troubled times. The last time the Kingdom of Israel had been united was under the reign of King David and his son Solomon in the tenth century B.C. After Solomon's death, the kingdom split into the Northern Kingdom of Israel and the Southern Kingdom of Judah. The Northern Kingdom was captured by the Assyrians in 722 B.C., and the Southern Kingdom was conquered by the Babylonians in 586 B.C., leading to the destruction of the First Temple and the exile of many Jews to Babylon for about seventy years. In the centuries that followed, Greek culture was imposed upon the region after the conquest of Alexander the Great, and the Romans finally captured Judah in 63 BC, maintaining control beyond the birth of Christ.

This history of oppression and division created various responses among the Jewish people. Many prophets had foretold the coming of the Messiah, the one who would bring consolation to Israel. Some Jews expected the Messiah to be a political leader who would reunite and restore the Kingdom. Others were indifferent to the prophecies. But a faithful remnant, like Simeon, awaited the Messiah who would bring about a profound spiritual renewal.

Simeon was not a Pharisee, Sadducee, or scribe, but an ordinary devout Jew filled with the Holy Spirit. It was the Holy Spirit Who revealed to him that he would not see death before he had seen the Messiah. On the day Mary and Joseph brought Jesus to the Temple, Simeon, inspired by the Holy Spirit, came to the Temple and recognized the Christ Child. He took Jesus in his arms and rejoiced, saying, “Lord, now let your servant go in peace; your word has been fulfilled…”

We should all strive to be like Simeon. Like the people of Israel and Judah, we are living in a world where God’s Kingdom is often divided or overshadowed by immorality, wars, divisions, and a lack of faith. We might be tempted to address these challenges in various ways, but the best way is to become part of the faithful remnant who, like Simeon, trust in God’s promises and eagerly anticipate His transforming action in our lives and in the world.

Reflect today on the state of the world. In some places, the Kingdom of God is vibrant and alive; in others, it seems distant or absent. No matter where you find yourself, turn your gaze to the all-powerful Messiah, Who is capable of renewing His Kingdom on Earth as we await its fullness at the end of time. Devote yourself to His mission, and allow the Holy Spirit to inspire you to be an active participant in bringing about the reign of God.

My Lord and Messiah, as I see the challenges and divisions in the world around me, help me to trust in Your promises. May I, like Simeon, be filled with faith and hope as I await Your Kingdom. Inspire me to be an instrument of Your grace, helping to build Your Kingdom here on Earth. Jesus, I trust in You.

NAVARRE BIBLE COMMENTARY(RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

Today’s First Reading

From: 1 John 2:3-11

Keeping the Commandments
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[3] And by this we may be sure that we know him, if we keep his commandments. [4] He who says "I know him" but disobeys his commandments is a liar, and the truth is not in him; [5] but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him: [6] he who says he abides in him ought to walk in the same way in which he walked.

[7] Beloved, I am writing to you no new commandment, but an old commandment which you had from the beginning; the old commandment is the world which you have heard. [8] Yet I am writing you a new commandment, which is true in him and in you, because the darkness is passing away and the true light is already shining. [9] He who says he is in the light and hates his brother is in the darkness still. [10] He who loves his brother abides in the light, and in it there is no cause for stumbling. [11] But he who hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

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Commentary:

3-6. "By this we may be sure": a phrase that occurs often in this letter (cf., e.g., 2:5, 18; 3:19, 24), usually to preface clear criteria for distinguishing doctrinal and moral truth from error. In this instance, it has to do with keeping the commandments being a sign of true knowledge of God.

For St John, knowing God is not a merely intellectual exercise nor does he mean that the immensity of God can be grasped by man's limited understanding. It refers to something much simpler and more important: knowing God means being united to him by faith and love--by grace. If this letter puts so much emphasis on knowing God (cf., e.g., 2:14; 3:1; 4:6-8; 5:20) or knowing Jesus Christ (cf. 2:13-14; 3:6), it may be because the heretics (particularly the Gnostics) were boasting of having attained special knowledge of God, superior to that of ordinary faithful. And so the Apostle describes what true knowledge of God consists in, using expressions which complement one another—knowing him (v. 4); in him who knows God "truly love for God is perfected" (v. 5); abiding in him (v. 6).

"Keeping his commandments" (vv. 3 and 4), "Keeping his word" (v. 5), "walking in the same way in which he walked" (v. 6): keeping the commandments is absolutely necessary, because there is no room for faith without works (cf. 1 Jn 3:17-18; Jas 2:14ff; Gal 5:6). Similarly, one must keep the word of God, that is, accept all revelation docilely (an idea found very often in John: cf., e.g., Jn 5:38; 8:31, 51; 1 Jn 2:14). But, above all, Christians must identify their life with Christ's; St Prosper comments: "Walk as he walked: does that not mean giving up the comforts he gave up, not being afraid of the kind of trials he bore, teaching what he taught [...], persevering in helping even those who show no appreciation, praying for one's enemies, being kind to evildoers, serenely tolerating the proud?" ("De Vita Contemplativa", 2, 21).

7-8. In a play of words, St John draw his readers' attention to the commandment of brotherly love, which he does on to describe in vv. 9-11. It is, he says, an old commandment (v. 7) and at the same time a new one (v. 8). Old, because Christianity and charity are inseparable and that is something the faithful have known "from the beginning", that is, since they first received instruction; in some way, it can be said that it is even pre-Christian, because it is impressed on the heart of man. Yet it is new, because it is not out of date and has become a reality in Christ and in Christians. The novelty lies not in the precept (which is to be found in the Old Testament: cf. Lev 19:18) but in the standard which Jesus sets ("even as I have loved you": Jn 13:34) and in the fact that it covers everyone: we must love everyone, friends and enemies, without distinction of race, or ideology, or social status (cf. note on Jn 13:34-35).

Moreover, Christian love is not limited to seeking the earthly happiness of others, but tries to lead all to faith and holiness: "What is perfection in love?" St Augustine asks. "Loving our enemies and loving them so that they may be converted into brothers. Our love should not be a material one. Wishing someone temporal well-being is good; but, even if he does not have that, his soul should be secured [...]. It is uncertain whether this life is useful or useless to someone; whereas life in God is always useful. Therefore, love your enemies in such a way that they become your brother; love them in such a way that you attract them to fellowship with yourself in the Church" ("In Epist. Ioann. Ad Parthos", 1, 9).

9-11. In the special style of this letter, an application is made of the new commandment, possibly to counter false teachers, who despised the ordinary faithful and were sowing discord among the Christians. The rhythm of the language--hate, love, hate--in which the positive idea is placed between two opposed ideas, highlights the importance of brotherly love.

"The principal apostolate we Christians must carry out in the world," St J. Escriva writes, "and the best witness we can give of our faith, is to help bring about a climate of genuine charity within the Church. For who indeed could feel attracted to the Gospel if those who say they preach the Good News do not really love one another, but spend their time attacking one another, spreading slander and quarrelling?

"It is all too easy, and very fashionable, to say that you love everyone, Christians and non-Christians alike. But if those who maintain this ill-treat their brothers in the faith, I don't see how their behavior can be anything but 'pious hypocrisy'. By contrast, when in the Heart of Christ we love those 'who are children of the same Father, and with us share the same faith and heirs to the same hope' (Minucius Felix, "Octavius", 31), then our hearts expand and become fired with a longing to bring everyone closer to our Lord" ("Friends of God", 226).

Light/darkness: the action which began at 1:5 ("God is light") ends with the repetition of this contrasting imagery.

Today’s Gospel Reading

From: Luke 2:22-35

The Purification of Mary and the Presentation of Jesus in the Temple
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[22] And when the time came for their purification according to the law of Moses, they (Joseph and Mary) brought Him (Jesus) up to Jerusalem to present Him to the Lord [23] (as it is written in the law of the Lord, "every male that opens the womb shall be called holy to the Lord") [24] and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtle-doves, or two young pigeons."

Simeon's Prophecy
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[25] Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. [26] And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. [27] And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for Him according to the custom of the law, [28] he took Him up in his arms and blessed God and said, [29] "Lord, now lettest Thou Thy servant depart in peace, according to Thy word; [30] for mine eyes have seen Thy salvation [31] which Thou hast prepared in the presence of all peoples, [32] a light for revelation to the Gentiles, and for the glory to Thy people Israel."

[33] And His father and His mother marvelled at what was said about Him; [34] and Simeon blessed them and said to Mary, His mother, "Behold this child is set for the fall and the rising of many in Israel, and for a sign that is spoken against [35] (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed."

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Commentary:

22-24. The Holy Family goes up to Jerusalem to fulfill the prescriptions of the Law of Moses--the purification of the mother and the presentation and then redemption or buying back of the first-born. According to Leviticus 12:2-8, a woman who bore a child was unclean. The period of legal impurity ended, in the case of a mother of a male child, after forty days, with a rite of purification. Mary most holy, ever-virgin, was exempt from these precepts of the Law, because she conceived without intercourse, nor did Christ's birth undo the virginal integrity of His Mother. However, she chose to submit herself to the Law, although she was under no obligation to do so.

"Through this example, foolish child, won't you learn to fulfill the holy Law of God, regardless of personal sacrifice?

"Purification! You and I certainly do need purification. Atonement and, more than atonement, Love. Love as a searing iron to cauterize our soul's uncleanness, and as a fire to kindle with divine flames the wretchedness of our hearts" (St J. Escriva, "Holy Rosary", Fourth Joyful Mystery).

Also, in Exodus 13:2, 12-13 it is indicated that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God's service, and to show that they continued to be God's special property, a rite of redemption was performed.

The Law also laid down that the Israelites should offer in sacrifice some lesser victim--for example, a lamb or, if they were poor, a pair of doves or two pigeons. Our Lord, who "though He was rich, yet for your sake He became poor, so that by His poverty you might become rich" (2 Corinthians 8:9), chose to have a poor man's offering made on His behalf.

25-32. Simeon, who is described as a righteous and devout man, obedient to God's will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has "now" come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations.

Simeon's canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is an act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception--something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2).

It is easy to realize how extremely happy Simeon was--given that many patriarchs, prophets and kings of Israel had yearned to see the Messiah, yet did not see Him, whereas he now held Him in his arms (cf. Luke 10:24; 1 Peter 1:10).

33. The Blessed Virgin and St. Joseph marvelled not because they did not know who Christ was; they were in awe at the way God was revealing Him. Once again they teach us to contemplate the mysteries involved in the birth of Christ.

34-35. After Simeon blesses them, the Holy Spirit moves him to further prophecy about the Child's future and His Mother's. His words become clearer in the light of our Lord's life and death.

Jesus came to bring salvation to all men, yet He will be a sign of contradiction because some people will obstinately reject Him--and for this reason He will be their ruin. But for those who accept Him with faith Jesus will be their salvation, freeing them from sin in this life and raising them up to eternal life.

The words Simeon addresses to Mary announce that she will be intimately linked with her Son's redemptive work. The sword indicates that Mary will have a share in her Son's sufferings; hers will be an unspeakable pain which pierces her soul. Our Lord suffered on the cross for our sins, and it is those sins which forge the sword of Mary's pain. Therefore, we have a duty to atone not only to God but also to His Mother, who is our Mother too.

The last words of the prophecy, "that out of many hearts thoughts may be revealed", link up with verse 34: uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.

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